{"collection":"Hinduism","html_url":"https://unchartedknowledge.5gfusion.net/browse/hin/tmu/tmu32.htm","path":"hin/tmu/tmu32.htm","source_url":"https://sacred-texts.com/hin/tmu/tmu32.htm","text":"Thirty Minor Upanishads, tr. by K. Narayanasvami Aiyar, [1914]\nChi\u1e6d\u1e6da 2 has two causes, v\u0101san\u0101s and (pr\u0101\u1e47a) v\u0101yu. If-one of them is controlled, then both are controlled. Of these two, a person should control (pr\u0101\u1e47a) v\u0101yu always through moderate food, postures, and thirdly \u015bak\u1e6di-ch\u0101la. 3 I shall explain the nature of these. Listen to it, O Gau\u1e6dama. One should take a sweet and nutritious food, 4 leaving a fourth (of his stomach) unfilled) in order to please \u015aiva (the patron of yogins). This is called moderate food. Posture herein required is of two kinds, pa\u1e0dma and vajra. Placing the two heels over the two opposite thighs (respectively) is the pa\u1e0dma (posture) which is the destroyer of all sins. Placing one heel below the m\u016blakan\u1e0da 5 and the other over it and sitting with the neck, body and head erect is the vajra posture. The \u015bak\u1e6di (mentioned above) is only kun\u1e0dalin\u012b. A wise man should take it up from its place (viz., the navel, upwards) to the middle of the eyebrows. This is called \u015bak\u1e6di-ch\u0101la. In practising it, two things are necessary,\n[paragraph continues] Sarasvat\u012bch\u0101lana 1 and the restraint of pr\u0101\u1e47a (breath). Then through practice, kun\u1e0dalin\u012b (which is spiral) becomes straightened. Of these two, I shall explain to you first Sarasva\u1e6d\u012b-ch\u0101la\u1e47a. It is said by the wise of old that Sarasva\u1e6d\u012b is no other than Arun\u1e0dha\u1e6d\u012b. 2 It is only by rousing her up that kun\u1e0dalin\u012b is roused. When pr\u0101\u1e47a (breath) is passing through (one's) Id\u0101 (left nostril), he should assume firmly pa\u1e0dma-posture and should lengthen (inwards) 4 digits the \u0101k\u0101\u015b of 12 digits. 3 Then the wise man should bind the (sarasva\u1e6d\u012b) n\u0101di by means of this lengthened (breath) and holding firmly together(both his ribs near the navel) by means of the forefingers and thumbs of both hands, (one hand on each side) should stir up kun\u1e0dalin\u012b with all his might from right to left often and often; for a period of two muh\u016br\u1e6das (48 minutes), he should be stirring it up fearlessly. Then he should draw up a little when kun\u1e0dalin\u012b enters sushumn\u0101. By this means, kun\u1e0dalin\u012b enters the mouth of sushumn\u0101. Pr\u0101\u1e47a (also) having left (that place) enters of itself the sushumn\u0101 (along with kun\u1e0dalin\u012b). By compressing the neck, one should also expand the navel. Then by shaking sarasva\u1e6d\u012b, pr\u0101\u1e47a goes above (to) the chest. Through the contraction of the neck, prays, goes above from the chest. Sarasva\u1e6d\u012b who has sound in her womb should be shaken (or thrown into vibration) each day. Therefore by merely shaking it, one is cured of diseases. Gulma (a splenetic disease), jalo\u1e0dara (dropsy), pl\u012bha (a splenetic disease) and all other diseases arising within the belly, are undoubtedly destroyed by shaking this \u015aak\u1e6di.\nI shall now briefly describe to you pr\u0101\u1e47\u0101y\u0101ma. Pr\u0101\u1e47a is the v\u0101yu that moves in the body and its restraint within is known as kumbhaka. It is of two kinds, sahi\u1e6da and kevala. 4 One should practise sahi\u1e6da till he gets kevala. There are four bhe\u1e0das (lit., piercings or divisions) viz., s\u016brya, ujj\u0101y\u012b, \u015bi\u1e6dal\u012b, and bhas\u1e6dr\u012b.\n[paragraph continues] The kumbhaka associated with these four is called sahi\u1e6da kumbhaka.\nBeing seated in the pa\u1e0dma posture upon a pure and pleasant seat which gives ease and is neither too high nor too low, and in a place which is pure, lovely and free from pebbles, etc., and which for the length of a bow is free from cold, fire, and water, one should shake (or throw into vibration) Sarasva\u1e6d\u012b; slowly inhaling the breath from outside, as long as he desires, through the right nostril, he should exhale it through the left nostril. He should exhale it after purifying his skull (by forcing the breath up). This destroys the four kinds of evils caused by v\u0101yu as also by intestinal worms. This should be done often and it is this which is spoken of as s\u016bryabhe\u1e0da.\nClosing the mouth and drawing up slowly the breath as before with the nose through both the n\u0101dis (or nostrils) and retaining it in the space between the heart and the neck, one should exhale it through the left nostril. This destroys the heat caused in the head as well as the phlegm in the throat. It removes all diseases, purifies his body and increases the (gastric) fire within. It removes also the evils arising in the n\u0101dis, jalo\u1e0dara (water-belly or dropsy) and \u1e0dh\u0101\u1e6dus. This kumbhaka is called ujj\u0101y\u012b and may be practised (even) when walking or standing.\nDrawing up the breath as before through the tongue with (the hissing sound of) \u0938 and retaining it as before, the wise man should slowly exhale it through (both) the nostrils. This is called \u015b\u012b\u1e6dal\u012b kumbhaka and destroys diseases, such as gulma, pl\u012bha, consumption, bile, fever, thirst, and poison.\nSeated in the pa\u1e0dma posture with belly and neck erect, the wise man should close the mouth and exhale with care through the nostrils. Then he should inhale a little with speed up to the heart, so that the breath may fill the space with noise between the neck and skull. Then he should exhale in the same way and inhale often and often. Just as the bellows of a smith are moved (viz., stuffed with air within and then the air is let out), so he should move the air within his body. If the body gets tired, then he should inhale through the right nostril. If his belly is full of v\u0101yu, then he should press well his nostrils with\nall his fingers except his forefinger, and performing kumbhaka as before, should exhale through the left nostril. This frees one from diseases of fire in (or inflammation of) the throat, increases the gastric fire within, enables one to know the kun\u1e0dalin\u012b, produces purity removing sins, gives happiness and pleasure and destroys phlegm which is the bolt (or obstacle) to the door at the mouth of brahman\u0101di (viz., sushumn\u0101). It pierces also the three gran\u1e6dhis 1 (or knots) differentiated through the three gu\u1e47as. This kumbhaka is known as bhas\u1e6dr\u012b and should especially be performed.\nThrough these four ways when kumbhaka is near (or is about to be performed.), the sinless yogin should practise the three bandhas. 2 The first is called m\u016blaban\u1e0dha. The second is called uddiy\u0101\u1e47a, and the third is j\u0101lan\u1e0dhara. Their nature will be thus described. Ap\u0101na (breath) which has a downward tendency is forced up by one bending down. This process is called m\u016blaban\u1e0dha. When ap\u0101na is raised up and reaches the sphere of agni (fire), then the flame of agni grows long, being blown about by v\u0101yu. Then agni and ap\u0101na come to (or commingle with) pr\u0101\u1e47a in a heated state. Through this agni which is very fiery, there arises in the body the flaming (or the fire) which rouses the sleeping kun\u1e0dalin\u012b through its heat. Then this kun\u1e0dalin\u012b makes a hissing noise, becomes erect like a serpent beaten with stick and enters the hole of brahman\u0101di (sushumn\u0101). Therefore yogins should daily practise m\u016blaban\u1e0dha often. Uddiy\u0101\u1e47a should be performed at the end of kumbhaka and at the beginning of expiration. Because pr\u0101\u1e47a udd\u012bya\u1e6d\u0113 (viz., goes up) the sushumn\u0101 in this ban\u1e0dha, therefore it called uddiy\u0101\u1e47a by the yogins. Being seated in the vajra posture, and holding firmly the two toes by the two hands, he should press at the kan\u1e0da and at the place near the two ankles. Then he should gradually upbear the \u1e6d\u0101na 3 (thread or n\u0101di) which is on the western side first to u\u1e0dara (the upper part of the abdomen above the navel), then to the heart and then to the neck. When pr\u0101\u1e47a reaches the san\u1e0dhi (junction) of navel, slowly it removes\nthe impurities (or diseases) in the navel. Therefore this should be frequently practised. The ban\u1e0dha called j\u0101lan\u1e0dhara should be practised at the end of kumbhaka. This j\u0101lan\u1e0dhara is of the form of the contraction of the neck and is an impediment to the passage of v\u0101yu (upwards). When the neck is contracted at once by bending downwards (so that the chin may touch the breast), pr\u0101\u1e47a goes through brahman\u0101di on the western \u1e6d\u0101na in the middle. Assuming the seat as mentioned before, one should stir up sarasva\u1e6d\u012b and control pr\u0101\u1e47a. On the first day kumbhaka should be done four times; on the second day it should be done ten times, and then five times separately; on the third day, twenty times will do, and afterwards kumbhaka should be performed with the three ban\u1e0dhas and with an increase of five times each day.\nDiseases are generated in one's body through the following causes, viz., sleeping in daytime, late vigils over night, excess of sexual intercourse, moving in crowd, the checking of the discharge of urine and f\u00e6ces, the evil of unwholesome food and laborious mental operation with pr\u0101\u1e47a. If a yogin is afraid of such diseases (when attacked by them), he says, \"my diseases have arisen from my practice of yoga.\" Then he will discontinue this practice. This is said to be the first obstacle to yoga The second (obstacle) is doubt; the third is carelessness; the fourth, laziness; the fifth, sleep; the sixth, the not leaving of objects (of sense); the seventh, erroneous perception; the eighth, sensual objects; the ninth, want of faith; 1 and the tenth, the failure to attain the truth of yoga. A wise man should abandon these ten obstacles after great deliberation. The practice of pr\u0101\u1e47\u0101y\u0101ma should be performed daily with the mind firmly fixed on Truth. Then chi\u1e6d\u1e6da is absorbed in sushumn\u0101, and pr\u0101\u1e47a (therefore) never moves. When the impurities (of chi\u1e6d\u1e6da) are thus removed and pr\u0101\u1e47a is absorbed in sushumn\u0101, he becomes a (true) yogin. Ap\u0101na, which has a downward tendency should be raised up with effort by the contraction (of the anus), and this is spoken of as m\u016blaban\u1e0dh\u0101. Ap\u0101na thus raised up mixes with agni and\nthen they go up quickly to the seat of pr\u0101\u1e47a. Then pr\u0101\u1e47a and ap\u0101na uniting with one another go to kun\u1e0dalin\u012b, which is coiled up and asleep. Ku\u1e47dalin\u012b being heated by agni and stirred up by v\u0101yu, extends her body in the mouth of sushumn\u0101, pierces the brahmagran\u1e6dhi formed of rajas, and flashes at once like lightning at the mouth of sushumn\u0101. Then it goes up at once through vish\u1e47\u016bgran\u1e6dhi to the heart. Then it goes up through ru\u1e0dragran\u1e6dhi and above it to the middle of the eyebrows; having pierced this place, it goes up to the ma\u1e47dala (sphere) of the moon. It dries up the moisture produced by the moon in the an\u0101ha\u1e6dachakra having sixteen petals. 1 When the blood is agitated through the speed of pr\u0101\u1e47a, it becomes bile from its contact with the sun, after which it goes to the sphere of the moon where it becomes of the nature of the flow of pure phlegm. How does it (blood) which is very cold become hot when it flows there? (Since) at the same time the intense white form of moon is speedily heated. 2 Then being agitated, it goes up. Through taking in this, chi\u1e6d\u1e6da which was moving amidst sensual objects externally, is restrained there. The novice enjoying this high state attains peace and becomes devoted to \u0100\u1e6dm\u0101. Ku\u1e47dalin\u012b assumes the eight 3 forms of prak\u1e5b\u1e6di (matter) and attains \u015aiva by encircling him and dissolves itself in \u015aiva. Thus rajas-\u015bukla 4 (seminal fluid) which rises up goes to \u015aiva along with maru\u1e6d (v\u0101yu); pr\u0101\u1e47a and ap\u0101na which are always produced become equal. Pr\u0101\u1e47as flow in all things, great and small, describable or indescribable, as fire in gold. Then this body which is \u0101\u1e0dhibhau\u1e6dika (composed of elements) becomes \u0101\u1e0dhi\u1e0daiva\u1e6da (relating to a tutelar deity) and is thus purified. Then it attains the stage of a\u1e6div\u0101hika. 5 Then the body being freed from the inert state\nbecomes stainless and of the nature of Chi\u1e6d. In it, the a\u1e6div\u0101hika becomes the chief of all, being of the nature of That. Like the conception of the snake in a rope, so the idea of the release from wife and sams\u0101ra is the delusion of time. Whatever appears is unreal. Whatever is absorbed is unreal. Like the illusory conception of silver in the mother-of-pearl, so is the idea of man and woman. The microcosm and the macrocosm are one and the same; so also the li\u1e45ga and s\u016b\u1e6dr\u0101\u1e6dma, svabh\u0101va (substance) and form and the self-resplendent light and Chi\u1e0d\u0101\u1e6dm\u0101.\nThe \u015aak\u1e6di named kun\u1e0dalin\u012b, which is like a thread in the lotus and is resplendent, is biting with the upper end of its hood (namely, mouth) at the root of the lotus the m\u016blakan\u1e0da. Taking hold of its tail with its mouth, it is in contact with the hole of brahmaran\u1e0dhra (of sushumn\u0101). If a person seated in the pad ma posture and having accustomed himself to the contraction of his anus makes his v\u0101yu go upward with the mind intent on kumbhaka, then agni comes to sv\u0101\u1e0dhishth\u0101na flaming, owing to the blowing of v\u0101yu. From the blowing of v\u0101yu and agni, the chief (kun\u1e0dalin\u012b) pierces open the brahmagran\u1e6dhi and then vish\u1e47ugran\u1e6dhi. Then it pierces ru\u1e0dragran\u1e6dhi, after that, (all) the six lotuses (or plexuses). Then \u015aak\u1e6di is happy with \u015aiva in sahasr\u0101ra kamala (1,000 lotuses\u2019 seat or pineal gland). This should be known as the highest avas\u1e6dh\u0101 (state) and it alone is the giver of final beatitude. Thus ends the first chapter.\nI shall hereafter describe the science called khechar\u012b which is such that one who knows it is freed from old age and death in this world. One who is subject to the pains of death, disease and old age should, O sage, on knowing this science make his mind firm and practise khechar\u012b. One should regard that person as his guru on earth who knows khechar\u012b, the destroyer of old age and death, both from knowing the meaning of books and practice, and should perform it with all his heart. The science of khechar\u012b is not easily attainable, as also its practice.\n[paragraph continues] Its practice and melana 1 are not accomplished simultaneously. Those that are bent upon practice alone do not get melana. Only some get the practice, O Brahman, after several births, but melana is not obtained even after a hundred births. Having undergone the practice after several births, some (solitary) yogin gets the melana in some future birth as the result of his practice. When a yogin gets this melana from the mouth of his guru, then he obtains the si\u1e0d\u1e0dhis mentioned in the several books. When a man gets this melana through books and the significance, then he attains the state of \u015aiva freed from all rebirth. Even gurus may not be able to know this without books. Therefore this science is very difficult to master. An ascetic should wander over the earth so long as he fails to get this science, and when this science is obtained, then he has got the si\u1e0d\u1e0dhi in his hand (viz., mastered the psychical powers). Therefore one should regard as Achyu\u1e6da (Vish\u1e47u) the person who imparts the melana, as also him who gives out the science. He should regard as \u015aiva him who teaches the practice. Having got this science from me, you should not reveal it to others. Therefore one who knows this should protect it with all his efforts (viz., should never give it out except to persons who deserve it). O Brahman, one should go to the place where lives the guru, who is able to teach the divine yoga and there learn from him the science khechar\u012b, and being then taught well by him, should at first practise it carefully. By means of this science, a person will attain the si\u1e0d\u1e0dhi of khechar\u012b. Joining with khechar\u012b \u015bak\u1e6di (viz., kun\u1e0dalin\u012b \u015bak\u1e6di) by means of the (science) of khechar\u012b which contains the b\u012bja (seed of letter) of khechar\u012b, one becomes the lord of khecharas (\u1e0cevas) and lives always amongst them. Khechar\u012b b\u012bja (seed-letter) is spoken of as agni encircled with water and as the abode of khecharas (\u1e0cevas). Through this yoga, si\u1e0d\u1e0dhi is mastered. The ninth (b\u012bja) letter of som\u0101m\u015ba (soma or moon part) should also be pronounced in the reverse order. Then a letter composed of three am\u015bas of the form of moon has been described; and after that, the eighth letter should be pronounced in\nthe reverse order; then consider it as the supreme and its beginning as the fifth, and this is said to the k\u016bta (horns) of the several bhinnas (or parts) of the moon. 1 This which tends to the accomplishment of all yogas, should be learnt through the initiation of a guru. He who recites this twelve times every day, will not get even in sleep that m\u0101y\u0101 (illusion) which is born in his body and which is the source of all vicious deeds. He who recites this five lakhs of times with very great care\u2014to him the science of khechar\u012b will reveal itself. All obstacles vanish and the \u1e0devas are pleased. The destruction of val\u012bpali\u1e6da (viz., wrinkle and greyness of hair) will take place without doubt. Having acquired this great science, one should practise it afterwards. If not, O Brahman, he will suffer without getting any si\u1e0d\u1e0dhi in the path of khechar\u012b. If one does not get this nectarlike science in this practice, he should get it in the beginning of melana and recite it always; (else) one who is without it never gets si\u1e0d\u1e0dhi. As soon as he gets this science, he should practise it; and then the sage will soon get the si\u1e0d\u1e0dhi. Having drawn out the tongue from the root of the palate, a knower of \u0100\u1e6dm\u0101 should clear the impurity (of the tongue) for seven days according to the advice of his guru. He should take a sharp knife which is oiled and cleaned and which resembles the leaf of the plant snuh\u012b (\"Euphorbia antiquorum\") and should cut for the space of a hair (the fr\u00e6num Lingui). Having powdered sain\u1e0dhava (rock-salt) and pa\u1e6dhya (sea-salt), he should apply it to the place. On the seventh day, he should again cut for the space of a hair. Thus for the space of six months, he should continue it always gradually with great care. In six months, \u015airo-ban\u1e0dha (ban\u1e0dha at the head), 1 which is at the root of the tongue is destroyed. Then the yogin who knows timely action should encircle with \u015airo-vas\u1e6dra (lit., the cloth of the head) the V\u0101k-\u012a\u015bvar\u012b (the deity presiding over speech) and should draw (it) up. Again by daily drawing it up for six months, it comes, O sage, as far as the middle of the eyebrows and obliquely up to the opening of the ears; having gradually practised, it goes to the root of the chin. Then in\nthree years, it goes up easily to the end of the hair (of the head) It goes up obliquely to \u015a\u0101kha 1 and downwards to the well of the throat. In another three years, it occupies brahmaran\u1e0dhra and stops there without doubt. Crosswise it goes up to the top of the head and downwards to the well of the throat. Gradually it opens the great adamantine door in the head. The rare science (of khechar\u012b) b\u012bja has been explained before. One should perform the six a\u1e45gas (parts) of this man\u1e6dra by pronouncing it in six different intonations. One should do this in order to attain all the si\u1e0d\u1e0dhis; and this karany\u0101sam 2 should be done gradually and not all at a time, since the body of one who does it all at once will soon decay. Therefore it should be practised, O best of sages, little by little. When the tongue goes to the brahmaran\u1e0dhra through the outer path, then one should place the tongue after moving the bolt of Brahma which cannot be mastered by the \u1e0devas. On doing this for three years with the point of the finger, he should make the tongue enter within: then it enters brahma\u1e0dv\u0101ra (or hole). On entering the brahma\u1e0dv\u0101ra, one should practise ma\u1e6dhana (churning) well. Some intelligent men attain si\u1e0d\u1e0dhi even without ma\u1e6dhana. One who is versed in khechar\u012b man\u1e6dra accomplishes it without ma\u1e6dhana. By doing the japa and ma\u1e6dhana, one reaps the fruits soon. By connecting a wire made of gold, silver or iron with the nostrils by means of a thread soaked in milk, one should restrain his breath in his heart and seated in a convenient posture with his eyes concentrated between his eyebrows, he should perform ma\u1e6dhana slowly. In six months, the state of ma\u1e6dhana becomes natural like sleep in children. And it is not advisable to do ma\u1e6dhana always. It should be done (once) only in every month. A yogin should not revolve his tongue in the path. After doing this for twelve years, si\u1e0d\u1e0dhi is surely obtained. Then he sees the whole universe in his body as not being different from \u0100\u1e6dm\u0101. This path of the \u016br\u1e0dhvaku\u1e47dalin\u012b (higher kun\u1e0dalin\u012b), O chief of kings, conquers the macrocosm. Thus ends the second chapter.\nMelanaman\u1e6dra.\u2014(Hr\u012bm), (bham), (sam), (sham), (pham), (sam), and (ksham).\nThe lotus-born (Brahma) said:\nO \u015aa\u1e45kara, (among) new moon (the first day of the lunar fortnight) and full moon, which is spoken of as its (man\u1e6dra's) sign? In the first day of lunar fortnight and during new moon and full moon (days), it should be made firm and there is no other way (or time). A man longs for an object through passion and is infatuated with passion for objects. One should always leave these two and seek the Nira\u00f1jana (stainless). He should abandon everything else which he thinks is favourable to himself. Keeping the manas in the midst of \u015bak\u1e6di, and \u015bak\u1e6di in the midst of manas, one should look into manas by means of manas. Then he leaves even the highest stage. Manas alone is the bin\u1e0du, the cause of creation and preservation. It is only through manas that bin\u1e0du is produced, like the curd from milk. The organs of manas is not that which is situated in the middle of ban\u1e0dhana. Ban\u1e0dhana is there where \u015aak\u1e6di is between the sun and moon. Having known sushumn\u0101 and its bhe\u1e0da (piercing) and making the v\u0101yu go in the middle, one should stand in the seat of bin\u1e0du, and close the nostrils. Having known v\u0101yu, the above-mentioned bin\u1e0du and the sa\u1e6d\u1e6dva-prak\u1e5b\u1e6di as well as the six chakras, one should enter the sukha-ma\u1e47dala (viz., the sahasr\u0101ra or pineal gland, the sphere of happiness). There are six chakras. M\u016bl\u0101\u1e0dh\u0101ra is in the anus; sv\u0101\u1e0dhishth\u0101na is near the genital organ; ma\u1e47ip\u016braka is in the navel; an\u0101ha\u1e6da is in the heart; vi\u015bu\u1e0d\u1e0dhi is at the root of the neck and \u0101j\u00f1\u0101 is in the head (between the two eyebrows). Having known these six ma\u1e47dalas (spheres), one should enter the sukhama\u1e47dala (pineal gland), drawing up the v\u0101yu and should send it (v\u0101yu) upwards. He who practises thus (the control of) v\u0101yu becomes one with brahm\u0101\u1e47da (the macrocosm). He should practise (or master) v\u0101yu, bin\u1e0du, chi\u1e6d\u1e6da, and chakra.\nYogins attain the nectar of equality through sam\u0101\u1e0dhi alone. Just as the fire latent in (sacrificial) wood does not\nappear without churning, so the lamp of wisdom does not arise without the abhy\u0101sa yoga (or practice of yoga). The fire placed in a vessel does not give light outside. When the vessel is broken, its light appears without. One's body is spoken of as the vessel, and the seat of \"That\" is the fire (or light) within; and when it (the body) is broken through the words of a guru, the light of brahmaj\u00f1\u0101na becomes resplendent. With the guru as the helmsman, one crosses the subtle body and the ocean of sams\u0101ra through the affinities of practice. That v\u0101k 1 (power of speech) which sprouts in par\u0101, gives forth two leaves in pa\u015byan\u1e6d\u012b, buds forth in ma\u1e0dhyam\u0101 and blossoms in vaikhar\u012b\u2014that v\u0101k which has before been described, reaches the stage of the absorption of sound, reversing the above order (viz., beginning with vaikhar\u012b, etc). Whoever thinks that He who is the great lord of that v\u0101k, who is the undifferentiated and who is the illuminator of that v\u0101k is Self; whoever thinks over thus, is never affected by words, high or low (or good or bad). The three (aspects 2 of consciousness), vi\u015bva, \u1e6daijasa, and pr\u0101j\u00f1a (in man), the three Virat, Hira\u1e47yagarbha, and \u012a\u015bvara in the universe, the egg of the universe, the egg of man 3 and the seven worlds\u2014all these in turn are absorbed in Pra\u1e6dyag\u0101\u1e6dma through the absorption of their respective up\u0101\u1e0dhis (vehicles). The egg being heated by the fire of j\u00f1\u0101na is absorbed with its k\u0101ra\u1e47a (cause) into Param\u0101\u1e6dm\u0101 (Universal Self). Then it becomes one with Parabrahman. It is then neither steadiness nor depth, neither light nor darkness, neither describable nor distinguishable. Sa\u1e6d (Be-ness) alone remains. One should think of \u0100\u1e6dm\u0101 as being within the body like a light in a vessel. \u0100\u1e6dm\u0101 is of the dimensions of a thumb, is a light without smoke and without form, is shining within (the body) and is undifferentiated and immutable.\nThe Vij\u00f1\u0101na \u0100\u1e6dm\u0101 that dwells in this body is deluded by m\u0101y\u0101 during the states of waking, dreaming, and dreamless sleep; but after many births, owing to the effect of good karma, it wishes to attain its own state. Who am I? How has this stain of mundane existence accrued to me? What becomes in the dreamless sleep of me who am engaged in business in the waking and dreaming states? Just as a bale of cotton is burnt by fire, so the Chi\u1e0d\u0101bh\u0101sa 1 which is the result of non-wisdom, is burnt by the (wise) thoughts like the above and by its own supreme illumination. The outer burning (of body as done in the world) is no burning at all. When the wordly wisdom is destroyed, Pra\u1e6dyag\u0101\u1e6dma that is in the \u1e0dahara (\u0101k\u0101\u015b or ether of the heart) obtains vij\u00f1\u0101na, diffusing itself everywhere and burns in an instant j\u00f1\u0101namaya and manomaya (sheaths). After this, He himself shines always within, like a light within a vessel.\nThat muni who contemplates thus till sleep and till death is to be known as a j\u012bvanmuk\u1e6da. Having done what ought to be done, he is a fortunate person. And having given up (even) the state of a j\u012bvanmuk\u1e6da, he attains vi\u1e0dehamu.kti (emancipation in a disembodied state), after his body wears off. He attains the state, as if of moving in the air. Then That alone remains which is soundless, touchless, formless, and deathless, which is the rasa (essence), eternal, and odourless, which has neither beginning nor end, which is greater than the great, and which is permanent, stainless, and decayless.\nThus ends the Upanisha\u1e0d.\n260:1 In this Upanisha\u1e0d are stated the ways by which the Ku\u1e47dalin\u012b power is roused from the navel upwards to the middle of the eyebrows and then up to sahasr\u0101ra in the head: this being one of the important works of an adept to master the forces of nature.\n260:2 Chi\u1e6d\u1e6da is the flitting aspect of Anta\u1e25kara\u1e47a.\n260:3 Lit., the moving of \u015bak\u1e6di which is Ku\u1e47dalin\u012b.\n260:4 Regarding the quantity to be taken, one should take of solid food half of his stomach: of liquid food, one quarter, leaving the remaining quarter empty for the air to percolate.\n260:5 M\u016blakan\u1e0da is the root of kan\u1e0da, the genital organ.\n261:1 The moving of sarasva\u1e6d\u012b n\u0101di situated on the west of the navel among the 14 n\u0101dis (Vide V\u0101raha and other Upanisha\u1e0ds).\n261:2 Sarasva\u1e6d\u012b is called also Arun\u1e0dha\u1e6d\u012b who is literally one that helps good actions being done and the wife of \u1e5ashi Vasishtha\u2014also the star that is shown to the bride on marriage occasions.\n261:3 In exhalation, pr\u0101\u1e47a goes out 16 digits and in inhalation, goes in only for 12, thus losing 4. But if inhaled for 16, then the power is aroused.\n261:4 Lit., associated with and alone. Vide \u015a\u0101\u1e47dilya-Upanisha\u1e0d.\n263:1 They are Brahmagran\u1e6dhi, Vish\u1e47ugran\u1e6dhi, and Ru\u1e0dragran\u1e6dhi.\n263:2 Bandhas are certain kinds of position of the body.\n263:3 This probably refers to Sarasva\u1e6d\u012b N\u0101di.\n264:1 The text is An\u0101khiam which has no sense. It has been translated as An\u0101stha.\n265:1 Twelve seems to be the right number of petals in the an\u0101ha\u1e6da-chakra of the heart; but the moon is probably meant having sixteen rays.\n265:2 The passages here are obscure.\n265:3 They are M\u016blaprak\u1e5b\u1e6di, Maha\u1e6d, Aha\u1e45k\u0101ra and the five elements.\n265:4 Here it is the astral seminal fluid which, in the case of a neophyte, not having descended to a gross fluid through the absence of sexual desire, rises up being conserved as a spiritual energy.\n265:5 A stage of being able to convey to other bodies the deity appointed by God to help in the conveying of s\u016bkshma (subtle) body to other bodies at the expiry of good actions which contribute to the enjoyment of material pleasures (vide Apte's Dictionary).\n267:1 Melana is lit., joining. This is the key to this science which seems to be kept profoundly secret and revealed by adepts only at initiation, as will appear from the subsequent passages in this Upanisha\u1e0d.\n268:1 All these are very mystic.\n269:1 Probably it here means some part below the skull.\n269:2 Certain motions of the fingers and hands in the pronunciation of man\u1e6dras.\n271:1 V\u0101k is of four kinds (as said here) par\u0101, pasyan\u1e6d\u012b, ma\u1e0dhyam\u0101, and vaikhar\u012b. Vaikhar\u012b being the lowest and the grossest of sounds, and part being the highest. In evolution v\u0101k begins from the highest to the lowest and in involution it takes a reverse order, to merge into the highest subtle sound (Par\u0101).\n271:2 The first three aspects of consciousness refer to the gross, subtle, and k\u0101ra\u1e47a bodies of men, while the second three aspects refer to the three bodies of the universe. This is from the standpoint of the three bodies.\n271:3 The egg of man\u2014this shows that man in his formation is and appears as an egg, just as the universe is, and appears as an egg.\n272:1 It is the consciousness that becomes distorted and is unable to cognise itself through the bodies.","title":"Thirty Minor Upanishads: 30. Yogaku\u1e47dal\u012b-Upani...","type":"page"}